Oppiliappan Vaibhavam Oppiliappan Vaibhavam Oppiliappan Vaibhavam

Annotated Commentary in English By: Annotated Commentary in English By: Annotated Commentary in English By:
Oppiliappan Koil Oppiliappan Koil Oppiliappan Koil
SrI VaradAchAri SaThakopan SrI VaradAchAri SaThakopan SrI VaradAchAri SaThakopan
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CONTENTS


LORD SRI OPPILIAPPAN: THE MATCHLESS VEDA
NAARAYANAN
1
MAHIMAI OF BHUMI DEVI & BHUVARAHAN OF
OPPILIAPPAN SANNIDHI
18
AAKASA NAGAREESA PRAPATTHI 23
SRI OPPILIAPPAN MANGALAM 33
NIGAMANAM 48

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“Thiruvinnagaram”
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LORD SRI OPPILIAPPAN: THE MATCHLESS VEDA NAARAYANAN

1. OUR SAMPRADHAYAM:
Sri Bhagavath RaamAnuja SampradhAyam of ours is one, which is the
celebrated sampradhAyam rooted in the four Vedams; further, it is the
sampradhAyam that pays homage to the Chidachidh Visishta Brahmam, who is
none other than Sri Vaikuntanaathan of ThiruviNNagar saluted by
NammAzhwAr, Thrumangai and PeyAzhwAr with 47 paasurams.
Our sampradhAyam is the glorious one which identifies "thuyar theerkkum
ThuzhAi ThirumudiyAn" as the One who blesses us to ascend the archirAdhi
maargam to His parama-padham in the nithya VibhUthi. Swami Desikan salutes
these blessings and says that through those blessings, He points the way for
us to reach paramapadham thru the nine steps of the divine ladder (vaan
yERum vazhi kaNDOm).
thuzhai thirumuDiyAn
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2. KSHETRA MAHIMAI
ThiruviNNagar is the Kshethram, where we dip in the pure, sweet and cool
waters (vimala -madhura - seethalam) of AhOrAthra PushkariNi and offer our
worship to AkAsa Nagareesan in the middle of His TuLasee Vanam to get rid of
all of our samsaric sorrows. MahA Bharatham states that those, who have not
overcome the desires for vishaya sukhams can not reach AkAsa Nagaram (na
tathra mUDA: gacchanthi purushA: vishayAthmakA:).

The Saama Veda manthram which forms the basis for this thought is as
follows:
पिवऽ त िवतत ॄGणPत ूभगाऽािण पयिष िव¬तः। ं ं े े ु र
अत8तनन तदामो अ+त ^तास इãह~ः स तदाशत॥ ू र ु े ं ५६५
ahOrAthrapushkariNi
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pavitraṁ te vitataṁ brahmaṇaspate prabhurgātrāṇi paryeṣi viśvataḥ |
ataptatanūrna tadāmo aśnute śṛtāsa idvahantaḥ saṁ tadāśata || 565
(Meaning): O Supreme Lord! O Master of the Vedas! Vast is Thy pure
knowledge. O Lord of Lords! Thou pervadest all physical bodies. A baddha
jeevan devoid of severe austerity can not comprehend your true svarupam.
Only the true JnA~nis annealed in the furnace of Tapas can perceive and
comprehend Thee!

3. ADIYEN'S SOUBHAGYAM
In this ThiruviNNagar (Vaikuntam/AkAsa Nagaram) of this earth, adiyEn was
blessed to be born as the son of Vaikunta Vaasis Sri Poundarikapuram
Brahaspathi Sri Varadachar Swamy and the most merciful dharma mUrthy,
PerugavazhundAn AlamElu ammAl. adiyEn's additional blessings have been to
claim Kaimkarya Sri Padma VeerarAghavan as my sister. Thanks to the
adiyEn’s soubhagyam
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strength of the Aseervadhams of these three, adiyEn has been blessed to
become engaged in Bhagavath and Bhaagavatha Kaimkaryams. Thanks to these
and other AchArya anugraha VisEshams, adiyEn is fortunate to join the
auspicious BhAgavatha ghOshti of Sundara Simham to contribute to the
souvenir for the Kaimkaryam to reflect upon the anantha KalyANa guNams of
the Lord of ThiruviNNagar inspite of adiyEn's lack of qualifications as a
"seelamillA siRiyOn". adiyEn prays for the well being of the Bhaagavatha
GhOshti and for giving the strength to offer the fragrant flowers of AchArya
Sri Sookthis in the Sundara Simham souvenir for asmath AchAryan's
SathAbhishEkam. adiyEn seeks the aparAdha KshAmaNams of MahAns, who
read the Sanchikais of Sundara Simham about the unintended errors that
might have crept in inspite of all the care and consider the disqualifications of
this veritable mandha mathi and overlook the mistakes made during the course
of this essay eulogizing Yennappan.

APPEAL TO VEDA NAARAYANAN AT THIRUVINNAGAR
adiyEn approaches Him with "chamara vyakra hastham" (with hands carrying
the fan made of bushy tail of Chamara deer) and offer adiyEn's fan service to
Him in the spirit of NammAzhwAr, the far seeing and world renowned poet
celebrated by the pavamAna KhAndam saaman of Sama vedam
(pariprAsishyadhathkavi). I appeal to Him to accept my prayer in the spirit of
the following AgnEya KhAnda Manthram of Saama Vedam: "sa paavaka srudhee
havam".
The above manthram states: "O my supreme Lord! O the Most sacred among
sacred! Please destroy our sins just as the Agni burns off without trace the
dust particles (theeyinil thUsAhum) and listen to my sincere prayerful appeal
(adiyEn seyyum viNNappatthai mey ninRu kEttaruL)”. Following the foot steps
of the Vedam identified by the Lord Himself to be the dearest one to Him
(vEdAnAm Sama vEdhOsmi), I appeal to Him to bless this effort to eulogize
this agatitha gaDanan as "palvahayum parantha perumAn". May we all hear
clearly this "kELAtha maRayin geetham" and enjoy the "kidayAtha pErinbam"
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tannopArillappan
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that is all about the Sri VaikuntanAthan of Oppiliappan Koil divya desam.

5. THE MAHIMAI OF THIRUVINNAGARAPPAN
Rg Vedam refers to His glories with a rhetorical question and answers it right
away. The question is "kvO gAvO na raNyanthi? kO visAni soubhagA?". It asks:
"O Lord, who measured the universe! Please explain this to me. Is there a
place, where your glories are not sung?" You are "the Ongi ulahaLanda
PerumAn". NammAzhwAr pointed Your sacred feet as: "kaaNmingaLulahIr
yenru kaNN muhappE nimirntha tALiNayan". You are matchless
(TannoppArillappan). Vedam gives the answer to its own question and states
unambiguously that there is no place in His Universe, where the Lord's mahimai
is not celebrated.
Rg Vedic passage, "idham vishNurvichakramE trEdhA nidhadhE padham,
samULhamasya paamsurE" once again points out that our Lord of
ThiruviNNagar spread in all the directions and measured the Earth, AkAsam
and the mid space (anthariksham) with His two steps. He then placed His third
step in the deep dark mystery beyond the knowledge of mankind.
NammAzhwAr intuited the mystery of this third step and recognized Him as
the luminous MaayAvi, who is residing in his heart cave (“PaaviyEn
manatthuraihinra Paramsudar". NammAzhwAr also pointed out in one of his
ThiruviNNagar paasuram that that ThiruviNNagar is the seat of the Lord, who
rules over him (yennai aaLvAnUr) and the Lord of Thiruvinnagaram is not easy
to be understood fully by any from the perspective of His limitless auspicious
attributes.
NammAzhwAr through his four Prabhandhams, which are considered the
essence of the four vedams received the special blessings of the Lord of
ThiruviNNagar through his salutation in the spirit of this UttarArchika Saama
manthram:
पािह नो अP एकया पाGत िãतीयया ू
पािह गीिभि~सृ िभ-जा पत पािह चतसृ िभवसो॥ र र े ३६
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pāhi no agna ekayā pāhyūta dvitīyayā
pāhi gīrbhistisṛbhirūrjāṁ pate pāhi catasṛbhirvaso || 36
(Meaning): O Lord! Protect us with One vedam (Rg); Protect us by the second
(Yajus); Protect us by the third (sAma); Guard us, O All-pervading Lord with all
the FOUR vedAs.
Yet another UttharArchika Saaman recognizes the Lord of ThiruviNNagar as
sathakrathu and describes how the priests of the Four Vedams skillfully
eulogize Him in their roles as UdghAthA, hOthri, Adhvaryu and BrahmA:
गायि~ ~ा गायिऽणोऽच~कमिक णः। र र
ॄGाणFा शतबत उãँशिमव यिमर॥ े े १३४४
gāyanti tvā gāyatriṇo'rcantyarkamarkiṇaḥ |
brahmāṇastvā śatakrata udvaśamiva yemire || 1344
(Meaning): O Supreme Lord of AkAsa Nagaram! O performer of innumerable
deeds as Sathakrathu to create, protect and dissolve this Universe! The
UdghAthAs of Saama Vedam sing about Thee; the HothAs eulogize Thee with
reverence; the adhvaryus and the BrahmAs exalt Thee as jugglers, who lift
aloft a pole and balance it on their forehead with skill.

6. THIRUVINNAGARAPPAN IS VISVATHOMUKAN
ThiruviNNagarappan recognized by Thirumangai as His one and Only Lord
(MaRROr dhaivam piRithaRiyEn) is SarvathOmukan (Omnipresent). That
Parabrahmam with garlands on His crown made up of just blossomed flowers
(pOthalar nedumudip puNNiyan), who is the sweet naadham in the Veda
manthrams is saluted by the ancient Rg Veda manthram as follows:
~ं िह िव¬तोमख िव¬तः पिरभरिस । ु ू
अप नः शोशचद अघम॥ ु ्


tvaṁ hi vi̍śvatomukha vi`śvataḥ̍ pari`bhūr asi̍
apa̍ naḥ` śośu̍cad agham ||
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(Meaning): O veda NaarAyaNA! O ChandhOgA (celebrated by the Saama Veda
Upanishad, ChAndhOgyam)! O PouzhiyA (Saluted by Rg Vedam)!, O TaittiriyA
(adored by Yajur Veda manthrams)!, O lord of ThiruviNNagar! Thou art the all
pervading, Omnipresent, Omniscient One! Please remove our sins in its
entirety.
O TannoppArillappA! Thou art the One, who consumed the seven oceans, seven
kula parvathams and the seven Universes and kept them safely in Your stomach
during the destructive time of PraLayam (kaarkezhu kadalkaLum
malaikaLumAyErkezhu ulahamumAhinavan); during those times of MahA
praLayam, You devoured the Sun, the moon and the stars and kept them in
Your stomach (as amithAsanan, You became then, "nilavodu veyil
nilavirusudarum ulahamumuyir-kalum unDavan"). After this miraculous feat, You
sarvathomukhan
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shone as the YekAksharan (PraNava mUrthy/ aarkezhu vayiRRiniladakki
ninRangOrezutthOru uruvAnAi). In the spirit of Yajur Vedam's salutation,
ॄG यजानाम ूथमम पर~ात
् ् ् ु
िव सीमतः स6चो वन आवः । ु े
स ब\ा उपमा अU िवUाः ु
सत¾ योिनमसत¾ िववः ।।
ponnappan in chariot
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brahma yajñānām prathamam purastāt
vi sīmataḥ suruco vena āvaḥ
sa budhnyā upamā asya viṣṭhāḥ
sataśca yonimasataśca vivaḥ
(Meaning): O Veda NaarAyaNA! Thou created, protected and consumed all of
these sentients and the insentients. Thus Thou shineth as SarvOtthaman,
Parama Poojyan and shine as the indweller (antharyAmi Brahmam) and direct
them. You are recognized therefore as Sarvaj~nan and Param JyOthi.

7. FOREVER RESPLENDENT MANIVANNAN SHINING EVERYWHERE
O ThiruviNNagarappA! Yajur Vedam recognizes You as the power behind the
Agni through Your Svayam JyOthi, incandescent Suryan's power to warm, the
pervasive wind (as Vaayu) the energy principle behind the cooling rays of the
Moon, the aadhAram for the purity of Sukran the gigantic principle
understood as Brahman and the protecting doctrine supporting PrajApathi.
Thus Thou art forever resplendent based on the Yajur Veda Manthram:
तदवािP~ãाय~थसय~T चEमाः। े ु ू र
तदव शबममृ त तãG तदापH ूजापितः।। े ु ं
tadevāgnistadvāyustathsūryastadu candramāḥ |
tadeva śukramamṛtaṁ tadbrahma tadāpassa prajāpatiḥ |
Thou art sarvakaala svarUpi. All divisions of Time spring from Thee, the
resplendent paripUrNan. No one hath comprehended Thee from above or
across or in the middle.

Yet another Yajur Veda Manthram says:
स नो ब~जिनता स िवधाता ।
ु र
धामािन वद भवनािन िव¬ा ।। े ु
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sa no bandhurjanitā sa vidhātā
dhāmāni veda bhuvanāni viśvā
(Meaning): He is our only relative; He is our protective Father; He is the great
One, who generated us; He is the One, who understands every one and every
thing (Sarva~Jnan).
Another Yajur Manthram points out that He is the One, who blessed us with
the different Vedams and revealed their esoteric meanings and became Veda
NaarAyaNan:
6चो नामािस यजगिष नामािH । ं ं ु ु
सामािन नामािस ।। ं
ruco nāmāṁsi yajuguṁṣi nāmāsmi
sāmāni nāmāṁsi

8. ALL PERVASIVE GOLDEN LORD (PONNAPPAN)
The Lord of ThiruviNNagar, who is present every where as "palavahaiyum
Paranatha PerumAn" is witness to all happenings (Sarva Saakshi). Atharva
Vedam salutes His Sarva Saakshithvam as follows:
आ पँयित ूित पँयित परा पँयित पँयित ।
िदवम~िरकमात भिमम सवम तत दिव पँयित ।।
् ् ् ्
ू र े
ā paśyati prati paśyati parā paśyati paśyati
divamantarikṣamāt bhūmim sarvam tat devi paśyati
(Meaning): He sees every thing in front; He sees everything behind Him; He
sees everything far and wide; He sees all that is in AkAsam, BhUmi and
anathariksham.
The AzhwArs recognize ThiruviNNagarappan as the essence of the four VedAs
(Veda NaarAyaNan) and plead with Him for the boon of nithya kaimkaryam in
His Parama Padham and to banish the two kinds of vinais (paapams and
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puNyams). The Atharva Veda Manthram containing these thoughts is:
यजम ॅमो यजमानॆचः सामािन भषजा ।

ू े ु
यजगिमष होऽा ॅम~ नो मनच-ं हसः ।। ू ु ू े ु
yajñam bhrūmo yajamānamrucaḥ sāmāni bheṣajā
yajūgumṣi hotrā bhrūmaste no muncantvaṁhasaḥ
(Meaning): We recite with svaram, the Rg veda manthrams for eulogizing,
Saama veda manthrams for singing about Your glories, Atharva veda
manthrams for removing all kinds of afflictions, physical and mental, and Yajur
ponnappan in seshavahanam
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veda manthrams for the performance of YaagAs and pray to You to banish all
of our accumulated karmAs.
Yet another Atharva veda manthram prays to the omnipotent (sarva sakthan)
Lord of AkAsanagaram to bless the supplicants with undiminishing wealth of
nithya kaimkarya soubhAgyam as the Creator, protector and dissolver of this
Universe and its chEthanams and achEthanams:
वषभम वािजनम वयम पौणमासम यजामह । ृ
् ् ् ्
र े
स नो ददा~िकताम रियमनपद~तीम ।।
् ् ु
vṛṣabham vājinam vayam paurṇamāsam yajāmahe
sa no dadātvakṣitām rayimanupadasvatīm

9. SALUTATIONS TO MUTTHAPPAN
At the end of the Atharva vedam, there is a manthram that begs the Lord to
make the supplicant's dhyAnam, upAsanai and Kaimkaryam fruitful by standing
on their side as a friend and guide them:
योग योग तव~रम वाज वाज हवामह । े े े े े


सखाय इEPतय ।। ू े
yoge yoge tavastaram vāje vāje havāmahe
sakhāya indrammūtaye
AzhwArs as supplicants placed all of their Bhakthi-laden paasurams at the
sacred feet of their Lord. In the rahsyArtham, mutthukkaL (pearls) refer to
AzhwAr's paasurams. Bhagavan of ThiruviNNagar accepts these pearls strung
together as pearl garlands and earned the name of Mutthappan. These
garlands are known as MukthAvaLis. They shine at His chest, neck and at His
ankles as nUpura AbharaNam. There, they stay shining and with their sacred
luster remove the Kali dhOshams of all chEthanams, who bow unto these lotus
feet of the Lord. Swami Desikan refers to the power of the mukthAvaLis in
banishing all the accumulated karmAs this way in one of the slokams of the
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MukthA paddhathi of Sri Ranganatha divya PaadhukA sahasram:
ूचरिकरणपराः पाTक सिौतानाम । ु ू े ं


किल क¬षमशषम काळयि~व म*ाः।। े
् ु
pracurakiraṇapūrāḥ pāduke saṁśritānām
kali kaluṣamaśeṣam kṣāḻayantiva muktāḥ
The Lord at ThiruviNNagar blesses us with His sevai as Mutthappan wearing
the mukthAvaLis of AzhwArs on His subha Tanu and grants MokshAnugraham
to those, who seek His sacred feet as their sole refuge.

10. THIRUVINNAGARAPPAN IS JAGADHAADHARAN
The most sacred part of the four Vedams is Purusha Sooktham (Sundara
Simham series: 73rd e-book). The key passage in Purusha Sooktham is
"Purusha yEvadhagum SARVAM". He is the One, who pervades every
chEthanam and AchEthanam both inside and outside. ThiruviNNagarAn has the
combination of Bruhathva-BrumhaNathva attributes. He is the grandest and
the largest in svarUpam (bruhathvam). Through His anantha kalyANa guNams,
He has BrumhaNathvam. He is filled with endless glories. He is the One, who
empowered BrahmA with the powers of creation. He is the supreme jyOthi
(ParamjyOthi), the light of lights. He is worshipped as ParadEvathai by all the
DevAs as their supreme Lord. He is the most sacred of sacred doctrines
(pavithrANAm pavithram) and the most auspicious among auspicious entities
(mangaLAnAM cha MangaLam). He is the One with the unmatchable glories of
sacred feet pointed to us by the Mantra rathnam, the Dhvaya Manthram. As
revealed to us by the Muktthakam of AchArya RaamAnujA
(anathikramaNeeyam hi charaNa grahaNam), when we hold firmly His sacred
feet, He will not shake us and run away from us because of His infinite DayA
for us. The limitless compassion that He has for us is summed up by the last
Saaman of Saama vedam:

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~ि~ न इEो व4ौवाः ~ि~ नः पषा िव¬वदाः। ृ ू े
~ि~ न~ा÷l अिर9निमः ~ि~ नो बहPितदधात॥ े ृ र ु
ॐ ~ि~ नो बहPितदधात॥ ृ र ु १८७५

svasti na indro vṛddhaśravāḥ svasti naḥ pūṣā viśvavedāḥ |
svasti nastārkṣyo ariṣṭanemiḥ svasti no bṛhaspatirdadhātu ||
om svasti no bṛhaspatirdadhātu || 1875
(Meaning): May the Master of vast knowledge, May mighty God bless us with
prosperity! May the nourisher of All, the author of All vedAs bless us with
prosperity! May he, the giver of All comforts like the horse and cattle bless us
with prosperity! May Veda NaarAyaNan, the Lord of All elements of nature
vouchsafe us prosperity! May the same Veda NaarAyaNan standing as
ThiruviNNagarAn, the Lord of All the elements of nature vouchsafe us
prosperity!

11. BHUMI NAATHAN IS THE BHUMAN OF UPANISHADS
The ChAndhOgya Upanishad passage saluting the blissful svarUpa visEsham of
the Parabrahmam recognizes Him as the Infinite Bliss principle underlying His
creations. This revelatory passage of ChAndhOgya Upanishad is:
यो वै भमा तत सखम ना~ सखमि~ । ू
् ् ु ु े
भमै व सखम भमा ~व िविजजािसत7 ॥ ू ु ु ्

इित भमानम भगवो िविजजास इित ॥ ू


yo vai bhūmā tat sukham nālpe sukhamasti
bhūmaiva sukham bhumā tveva vijijñāsitavya
iti bhūmānam bhagavo vijijñāsa iti
The above passage from the Upanishad of the Upanishads states that "the
Brahman (Infinite) is bliss. There can not be any bliss in something other than
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that is in this Infinite Brahman. This Infinite Brahman should be the sole goal
of our serious learning. Rest of them are all bhinna vasthus and can not lead to
bliss".
Rg Vedam salutes this Infinite Brahman standing as ArchA at ThiruviNNagar
at His leelA vibhUthi and as Parama Padha Naathan at His divine abode this way:
सम बाc-ा धम॑ ित सम पत॑ ऽै र 0ावाभमी ॑ जनय॑ न दव एकः॑
् ्
ं ् ू


-- िव¬U भवनU राजा ु --
sam bā`hubhyāṁ` dhama̍ti` sam pata̍trai`r dyāvā`bhūmī̍ ja`naya̍n de`va ekaḥ̍ --
viśvasya bhuvanasya rājā --
This sole and supreme Lord of Lords is our SaraNyan, Our father, Mother,
Bhandhu at ThiruviNNagar and everything. He is anaadhi as explained by the
Upanishad: "sa yEva saumya idam agrE aaseeth". By knowing Him, "yena
asrutham srutham bhavathi". This is purushArtha vivEkam that leads us to
"sUri tulya svAtanthryam".

bhUmAn
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12. SUMMARY OF THE FRUITS OF THIRUVINNAGARAAN'S SEVAI
The last slOkam of Swami Desikan's Parama Padha sOpAnam summarizes
beautifully the fruits of the enjoyment of ArchAi and the anubhavam of the
Sri Sookthis of AzhwArs and AchAryAs on ThiruviNNagarAn. This slOkam is:
बलाद आकिषि7ः बcिभः अपराधः िविहतया । ् र ै
परावvा िन~ भव जलिध पT िनपतताम ॥ ृ े


ूिथBा सP7ा भगवदनकPै क वपषा । ु ु
ूतीची I9यम े

परमपद सोपान पदवी ॥
balād ākarṣidbhiḥ bahubhiḥ aparādhaiḥ vihitayā
parāvṛttyā nitya bhava jaladhi paṅke nipatatām
prathimnā sampannā bhagavadanukampaika vapuśā
pratīcī dṛśṭeyam paramapada sopāna padavī
(Meaning): For us, who are pulled powerfully by the many of our aparAdhams
and turn us away from BhagavAn and land us deep in the mud of samsAram, the
glory of His KrupA pulls us out of these miseries and aligns us to climb the
steps of the ladder of His Parama Padham. This has been asserted by the Veda
PramANams as the Truth.
May we offer our soulful prayers to Sri Bhumi Devi SamEtha
ThiruviNNagarappan with all humility on the occasion of this Sundara Simha
AbharaNa samarpaNa Kaimkaryam and seek the blessings of the SaraNya
Dampathis to lead us to Their Parama Padham! We, the contributors to the
Sundara Simham web site seek the paramAnugraham of the Mahaa DayaaLa
Murthy, Prakrutham Srimath Azhagiya Singar during the occasion of His
SathAbhishEka MahOthsavam.
Sri Bhumi Devi sametha ThiruviNNagarappan
ThiruvadigaLE SaraNam
Daasan Oppiliappan Koil VaradAchAri SadagOpan
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MAHIMAI OF BHUMI DEVI & BHUVARAHAN OF
OPPILIAPPAN SANNIDHI

This section offers tribute to the Mahimai of BhUmi Devi and Her Consort.
Swami Desikan paid extraordinary tribute to BhUmi Devi of Oppiliappan Koil
(http://www.sundarasimham.org/ebooks/ebook2.htm); adiyEn will link it to the
BhUsUktham of Taittireeya Samhithai and Sage VyasA's Srimadh
Bhaagavatham passages. May the most merciful Mother bless us all in this
effort of celebrating Her Mahimai.
Sri Varaham and Bhumi Devi
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BHUSUKTHAM'S MAJESTIC TRIBUTE
The first manthram of BhUsUktham starts majestically and addresses Her
with great awe and wonder this way:
भिम॑ भBा0ौव॑ िरणाऽ~॑ िर॑ क मिह~ा। ू ूर र ं
उप¹॑ त द7िदत ऽिPम॑ 7ाद े े े े -म7ा0ायाद॑ ध॥े
bhūmi̍rbhū`mnādyaurva̍ri`ṇā'nta̍ri̍kṣaṁ mahi`tvā |
u`pasthe̍ te devyadite` 'gnima̍nnā`da-ma`nnādyā`yāda̍dhe||
Oh Bhumi PirAtti! Thou art vast in area
and shine forth in a manner appreciated by
all! Thou art supreme in Your kalyANa
guNAs. Oh Bhumi Devi, who can not be cut
asunder by anyone! I invoke the Agni devan
in Your midst who can partake the offered
Havis so that we can enjoy good harvests
and nourishing food.
The link of Bhumi Devi and Havis in the
Yaagam immediately reminds us of Her
dear Consort, Yajna NaarAyaNan /Yaj~na
VarAhan saluted by the Sri VishNu
Sahasra Naamaa Passage:
भभवः ~~6~ारः सिवता ूिपतामहः । ू र ु
यजो यजपितयTा यजा7ो यज वाहनः ॥ र
यजभृ 0जकृ 0जी यजभगयजसाधनः । ु
यजा~कत यज गGः अ7म अ7ादयव च ॥ ृ
् ् ु े
bhūrbhuvaḥ svastarustāraḥ savitā prapitāmahaḥ
yajño yajñapatiryajvā yajñāṅgo yajña vāhanaḥ
yajñabhṛdyajñakṛdyajñī yajñabhugyajñasādhanaḥ
yajñāntakṛt yajña guhyaḥ annam annādayeva ca
bhUmidEvi
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It is instructive to see the link between annam (food as well as the object of
enjoyment), Agni, Yaj~nam and Yaj~na NaarAyaNa mUrthy, the consort of
BhUmi Devi in both the first manthram of BhU sUktham and the above passage
of Sri VishNu Sahasra nAmam. That YajvA (the One who performs the
Yaj~nam) and Yaj~na Vaahanan (One who helps others to complete their
Yaj~nams) is the Sarva sEshi of all Yaj~nams. He is Yaj~nee for whose sake
the sacrifices have been created. He accepts and enjoys the Havis offered at
those Yaj~nams as Yajn~a bhukh. He as the consort of BhUmi Devi is the
annam or the object of enjoyment and is the enjoyer of those, who enjoy Him
as the AnnadAh.
The secret behind the Yaj~nam (Yaj~na guhyam) is the Lord Himself as stated
by the passage:
"All the VedAs and all that has to be learnt, all the SaasthrAs and
all yaj~nAs and and all worship --ALL are Sri KrishNA! O Kings!
Those, who know KrishNA correctly in this way, may be
considered to have completed successfully all yaj~nAs."
The relation between our Mother BhUmi Devi and Her consort and our Father
is celebrated in the context of the yaj~nam in the second manthram of BhU
SUktham:
आऽय7ौः पृ ि+रबमी दसन¬ातरं पनः। ु
िपतर च ूय~वः॥ ं ु
ā'yaṅgauḥ pṛśni̍rakramī` dasa̍nanmātaraṁ punaḥ̍ |
pitaraṁ̍ ca prayantsuva̍ḥ||
Sri Vishnu Sahasra Naamam passage below salutes the link between Bhu:
Bhuva: and Suva: this way:
BhUr Bhuva: svas tharu: tAra: SavithA prapithAmaha:
This great grandfather (prapithAmahar), this great producer/creator of every
thing (savithA / Surya NarAyaNan), who helps people cross the turbulent
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ocean of SamsArA is compared to a Brahma Taru (Eternal Tree of Brahman),
the tree for the beings of all the three worlds: earth (BhU:), Sky (bhuva:) and
heaven (sva:). This effulgent divine tree spreading from Earth to Heaven is
both the Mother, who nourishes us with life-giving food (BhU Devi) and the
benevolent Father (Yaj~na NaarAyaNan), who blesses the Earth with rain to
make it ready to produce the nourishing food. ANDAL, who is none other than
BhUmi Devi has referred to this tatthuvam in the third ThiruppAvai Paasuram
this way (Sundara Simham releases on Thiruppavai #62 and Godha Sthuthi:
#3): "--theenginiri nAdellAm thingaL mummAri peythu -- neengAtha selvam
nirainthElOrempAvAi"
The BhUsUktham concludes with a beautiful NaamArchanai of BhUmi Devi's
anantha KalyANa GuNAs, which Swami Desikan echoes in his BhU sthuthi.
Some of the names used by the Vedam as salutation to BhU Devi are:
मिदनी दवी वस~रा े े ु -- वसधा दवी वासवी ु े
-- दवी िहरणयगिभणी दवी ूसवरी े े र ू
-- समिवती सािवऽी हनो दिव मGगी ु े -- इEप7ी 7ािपनी
वायमती जलशयनी िौय~ा िव9प7l महl दवl माधवl ु ु े
माधविूया लWी िूयसखl दवl ं े नमाF¯त वNभाम ु ्

ॐ धनधरायै िवTह सविस4यै ¾ धीमिह ु र े र
त7ो धरा ूचोदयात

medinī devī vasundharā -- vasudhā devī vāsavī
-- devī hiraṇyagarbhiṇī devī prasūvarī
--- samudravatī sāvitrī hano devi mahyagī --indrapatnī vyāpinī
vāyumatī jalaśayanī śriyandhā viṣṇupatnīṁ mahīṁ devīṁ mādhavīṁ
mādhavapriyāṁ lakṣmī priyasakhīṁ devīṁ namāmyacyuta vallabhām
om dhanurdharāyai vidmahe sarvasiddhayaiśca dhīmahi
tanno dharā pracodayāt
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The above passage of BhUsUktham has to be compared to the sixth slOkam of
Sri BhU sthuthi of Swami Desikan to appreciate his anubhavam of the Mahimai
of BhU Devi. In the fifth slOkam, he explained to us as how Her grace
nourishes all the worlds (Visvam Tvadh aasrithathayA paripOshavanthee). This
again is a reference to the nourishing power of BhU devi celebrated in the
Veda manthram. That the Lord Himself rejuvenates and enhances His well
being thru His association with BhU devi is the conclusion of Swami Desikan
(Maadhavee! Tvadh SangamAdh Bhavathi labdha pOsha:).

Such is the greatness of BhUmi Devi!
Subhamasthu.
Sri BhU Vallabhasya charaNou SaraNam prapathyE
Oppiliappan Koil VaradAchAri SadagOpan
vasundhara on kamalavahanam
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AAKASA NAGAREESA PRAPATTHI


There are eleven moving Prapatthi slOkams that are recited before
Oppiliappan by His BhakthAs. adiyEn will take this opportunity to summarize
their meanings.

SLOKAM 1:
सक~ क~ लितका अवधl कमायाः । ं ं
आकाश पयािधपथः मिहषीम दयािाम ॥ ु र र े
् ्

िव¬Uमातरमिकनचन कामधनम । े ु ्

िव¬-राम अशरणः शरणम ूप0 ॥
् ्

AakAsa Nagaram
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saṁkalpa kalpa latikāṁ avadhīṁ kṣamāyāḥ
ākāśa puryādhipatheḥ mahiṣīm dayārdrām
viśvasyamātaramakincana kāmadhenum
viśvambharām aśaraṇaḥ śaraṇam prapadye

(MEANING): AdiyEn without any other source of support offer my prapatthi
to the Pattamahishi of ThiruviNNagarappan, Sri Bhumi Devi. She is the kalpaka
creeper, who blesses the adiyArs with all the boons that they seek. She is the
boundary of forbearance. She is the Mother of the Universe. She is the divine
KaamadhEnu, who enriches all of Her adiyaars with immeasurable wealth.
AdiyEn without any other means of protection surrenders unto Her lotus feet.

SLOKAM 2:
ौीमन मृ क-ज महिष तौिवभोगौ ।

ु र
भFािभनि~त महिॆिदम ~भावौ ॥ ू
आवी9 T9 सकट ूकटोमभावौ ।
भवNभU चरणौ शरणम ूप0 ॥ ू


śrīman mṛikanḍuja maharṣi tauvibhogau
bhūmyābhinandhita mahamridima svabhāvau
āvīṣṭa duṣṭa sakaṭa prakaṭograbhāvau
bhūvallabhasya caraṇau śaraṇam prapadye

(MEANING): adiyEn surrenders unto the sacred feet of ThiruviNNagarappan,
who took the beautiful form befitting that of the bridegroom of Bhumi dEvi in
response to the austere penance of MaarkandEya Maharishi. adiyEn offers my
prapatthi to The Lord who once showed His ferocious anger at SakatAsuran
and kicked him out of existence.
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SLOKAM 3:
सापो^9 यमळाजन I9लीलौ । ु र
पाषाण िनिमत तपोधन धमधारौ ॥ र र
िद7ा~िरक नगरी कत सि7धानौ । ृ
भवNभU चरणौ शरणम ूप0 ॥ ू


sāpośṛṣṭa yamaḻārjuna dṛṣṭalīlau
pāṣāṇa nirmita tapodhana dharmadhārau
divyāntarikṣa nagarī kṛta sannidhānau
bhūvallabhasya caraṇau śaraṇam prapadye

adiyEn seeks shelter at those holy feet of ThiruviNNagarappan, which reside
permanently at AakAsa Nagaram. They are the ones that showed their power
in a playful manner to the two GandharvAs, who had been cursed to exist as a
pair of marutha trees; those holy feet are the very same ones, which released
Ahalyai, who was trapped inside the stone due to another curse.
Dhivyadampathis on Ramanavami
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SLOKAM 4:
~ा~ सताम ौितष यौ तमस¾ पार । े े
् ु ु
अहोराऽ प*रिणका रमणीय तीर ॥ ु े
द7ा भवो7भिव सि7िहतौ सदा तौ । े ु ु
भवNभU चरणौ शरणम ूप0 ॥ ू


svānte satām śrutiṣu yau tamasaśca pāre
ahorātra puṣkaraṇikā ramaṇīya tīre
devyā bhuvoṅgabhuvi sannihitau sadā tau
bhūvallabhasya caraṇau śaraṇam prapadye

adiyEn seeks the shelter at those sacred feet of AkAsa nagareesan, who
reside permanently in the minds of His adiyArs, in VedAnthams, at Sri
VaikunTam, on the banks of ahOrAthra pushkariNi and on the lap of BhUmi
dEvi.

SLOKAM 5:
Tदा~ कािळय पणा र कृ त िद7 न¬ौ । ृ
वदः कम-¬ जलै रिभिश* पवl ॥ े ू
ग7ा7 स7 पिरभत भव~तौ तौ । ू ु
भवNभU चरणौ शरणम ूप0 ॥ ू


durdānta kāḻiya paṇā kṛta divya nṛttau
vedaḥ kamanḍalu jalairabhiśikta pūrvau
gaṅgāṅga saṅga paribhūta bhavastutau tau
bhūvallabhasya caraṇau śaraṇam prapadye

adiyEn seeks shelter at those sacred feet which danced once beautifully on
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the hoods of the wicked serpent, KaaLiya. They are the Ones which were
bathed by the waters from the kamandalu of Brahma dEva. They are the Ones,
which are eulogized by MahEsvaran, who became purified by the contact of
the GangA waters that were associated with the Lord's holy feet.

SLOKAM 6:
ऽै िवबम बम वशीबत स8 लोकौ । ु
लोक¬रै रिप सदा किलत ूणामौ ॥ े
नामावशिषत वदाF बिल ूभावौ । े
भवNभU चरणौ शरणम ूप0 ॥ ू


traivikrama krama vaśīkruta sapta lokau
lokeśvarairapi sadā kalita praṇāmau
nāmāvaśeṣita vadānya bali prabhāvau
bhūvallabhasya caraṇau śaraṇam prapadye

adiyEn seeks shelter at those sacred feet, which claimed back all the seven
worlds as its own and are worshipped always by BrahmA and the sakala dEvAs.
They are the very same Ones that destroyed the ego of Bhali chakravarthi,
the great gift-giver.

SLOKAM 7:
स7* पाणडवा-कत कत Tत क~ौ । ृ ृ ृ े
ब¬ावना~र िवहार रस ूश*ौ ॥ ृ
सवlपकार करणाय कतावतारौ । ृ
भवNभU चरणौ शरणम ूप0 ॥ ू



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sadbhakta pāṇḍavā-kṛte kṛta dūta kṛtyau
bṛndāvanāntara vihāra rasa praśaktau
sarvopakāra karaṇāya kṛtāvatārau
bhūvallabhasya caraṇau śaraṇam prapadye

adiyEn seeks shelter at those holy
feet of ThiruviNNagarappan, which
walked to the court of kauravAs as
the ambassador for His truly devoted
PaaNdavAs. They are the Ones
engaged in enjoying the roamings on
the interior of BrindhAvanam. They
are the very same ones that
incarnated as ArchA mUrthy at
ThiruviNNagar to help us all.


SLOKAM 8:
ौीमत शठािर किलवै िर महत सरोिभः ।
् ्

नाथागमा~ ग6म~ ग6¬मै ¾ ॥ ु ु ु
सFािनचताितशियत िरय म7ळौ तौ ।
भवNभU चरणौ शरणम ूप0 ॥ ू


śrīmat śaṭhāri kalivairi mahat sarobhiḥ
nāthāgamānta gurumukhya guruttamaiśca
samvāncitātiśayita riya maṅgaḻau tau
bhūvallabhasya caraṇau śaraṇam prapadye

Ambassador of Pandavas
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adiyEn seeks the shelter at those sacred feet of the Lord of ThiruviNNagar,
which have received the superior mangaLAsAsanams of NammAzhwAr,
Thirumangai, Poygai and PEy AzhwArs as well as by Naatha Muni and
NigamAntha MahA dEsikan.

SLOKAM 9:
भ* ूप7 जन रकण ब4 दीकौ ।
नानािवधागिधत स7धन समथl ॥ े
अ¯l ूश~ तलसी कसमै रनFै ः । ु ु ु
भवNभU चरणौ शरणम ूप0 ॥ ू


bhakta prapanna jana rakṣaṇa baddha dīkṣau
nānāvidhāgadhita saṅgadhane samarthau
arcyau praśasta tulasī kusumairananyaiḥ
bhūvallabhasya caraṇau śaraṇam prapadye

adiyEn seeks the shelter at those sacred feet of ThiruviNNagarAn, who has
vowed to protect His BhakthAs and prapannAs. Those holy feet are worshipped
with affection by the paramaikAnthis with fragrant flowers and TuLasi leaves.
Those very same sacred feet have the power to unite many principles and
objects that have diametrically opposite properties.

SLOKAM 10:
सT¬नािद सरब¬ सम7माण ु ृ र -- ।
म¬ारमा~ िवगलन मकर¬ साEौ ॥


सार= सिचत ¹ी* सशील भावौ । ू ु
भवNभU चरणौ शरणम ूप0 ॥ ू


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saṅkrandanādi surabṛnda samarpyamāṇa--
mandāramālya vigalan makaranda sāndrau
sārathya sūcita sthīḍhya suśīla bhāvau
bhūvallabhasya caraṇau śaraṇam prapadye

adiyEn seeks the shelter at those sacred feet, which are eulogized by the
noble people for revealing their sauseelya guNam through the act of serving as
the charioteer for ArjunA. Those are the very same ones that are covered
with the honey flowing from the flowers of the KalpakA garlands placed on
them by IndrA and his retinue.

SLOKAM 11:
िव¬ाितशािय सषमा सकमार भावौ । ु ु ु ु
वळ 7जाTश रथा7 मखा7 I*ौ ॥ ु

िद7ा7ली नख मयख िविल8 पीतौ ।


भवNभU चरणौ शरणम ूप0 ॥ ू


viśvātiśāyi suṣumā sukumāra bhāvau
vajra dhvajāṅkuśa rathāṅga mukhāṅga dṛṣyau
divyāṅgulī nakha mayūkha vilipta pītau
bhūvallabhasya caraṇau śaraṇam prapadye

adiyEN seeks the shelter at those holy feet of the Lord of ThiruviNNagar,
which have unsurpassed beauty and softness. The lustre of the rays emanating
from the shining nails of those feet cover the lotus peetam on which He
stands. The souls of those sacred feet have the insignia of Vajram, Flag,
Ankusam and Disc to denote them as those of the Emperor of all of the
Universes.
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SLOKAM 12:
सPत दािरD भावात असख
् ् ु सकतः प¬न ु ृ े माम भावात ।


पणयापणयािद भावात कपट6जतया सवलोकािद भावात ॥ ु ु ु ् ्

िद7ािद7ा7व~ात सरिदितजगण
् ु - िUगधशऽ~ ु की~ा । र
छाया=ायािद भावात अगिधतगधनम ूाह क
् ्
ृ 9म शठािरः ॥


sampat dāridrya bhāvāt asukha sukṛteḥ pattana grāma bhāvāt
puṇyāpuṇyādi bhāvāt kapaṭarujutayā sarvalokādi bhāvāt
divyādivyāṅgavatvāt suraditijagaṇa-snigdhaśatrutva kīrtyā
chāyācchāyādi bhāvāt agadhitagadhanam prāha kṛśṇam śaṭhāriḥ

This slOkam is that of Sri NigamAntha MahA desikan in Taathparya
RathnAvaLi summarizing the Paasurams of NammAzhwAr, who performed
Prapatthi at the sacred feet of OppilA appan of ThiruviNNagar.
In the very first paasuram of NammAzhwAr (nalkuravum Selvum --), we
experience his sense of wonderment on contemplation of the lotus feet of the
Lord of Thiruvinnagar
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Lord of ThiruviNNagar. He speaks loud with awe: "Look at the marvellous
splendor of my Lord! He pervades and is present as antharyAmi Brahmam in all
and controls them all -- yes, even all mutually non-co-existables, such as penury
and prosperity, hell and heaven, enimity and kinship, poison and nectar, and He
is my Master too! -- He is the One principle behind the pleasure and pain we
experience in this world, confusions and clarifications, punishment and pleasing
grace, torturing heat and cool shelter -- He is the sum and substance of all in
this world --city and hamlet, knowledge and ignorance, light and darkness,
puNya and paapA, union and separation, remembrance and forgetfulness,
existence and nonexistence" and all like these opposing dvandhvams. He is the
dvandhvAtheethan.
The summary of the paasurams of ChatAri sUri on Oppiliappan by Swami
Desikan thus serves as the fitting finale to our prapatthi to ThruviNNagarAn.
NammAzhwAr declared in his ninth paasuram that the Lord, who has no equal,
gave me the shelter of His feet (TannoppArillappan tandanan Tann thAL
nizhalE).
In this same paasuram, AzhwAr states that my Lord (Yennappan), who has
taken up His residence at ThiruviNNagar (ThiruviNNagarappan) is my Father,
foster mother, as well as my own biological Mother and is covetable as Gold
(Ponnappan), effulgent like a gem (MaNiappan) and cool like a pearl
(Mutthappan). The Lord, who has no equal, gave me the shelter of His feet,
cool, soothening to the sweltering heat and even more to the tormenting
samsAric life here.
Such is the glory of the Prapatthi to Sri Oppiliappan, which was performed by
NammAzhwAr and he reminded Thiruppathi Srinivasan that he had performed
SaraNagathi at His feet already at Oppiliappan Koil.
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SRI OPPILIAPPAN MANGALAM

Sri BhUmi dEvi SamEtha SrinivAsa ParabrahmaNE Nama:
Sri AlarmEl MangA SamEtha SrinivAsa ParabrahmaNE Nama:
I will cover six of the twelve MangaLa SlOkams on Sri Oppiliappan. The
tradition is to have a triad of SuprabhAtham, Prapatthi and MangaLa slOkams
on ArchA murthys. Both ThiruviNNagarAn of AakAsa Nagara kshEthram and
Saptha Gireesan of Thiruppathi have such a complete set of slOkams.
Yesterday, I covered the AakAsa Nagareesa prapatthi. In this and the next
posting, I will include the two sets of MangaLa slOkams on Sri Oppiliappan and
Sri Thiruppathi VenkatEsan respectively and seek their blessings to complete
this kaimkaryam. The translations for Thiruppatthi SrinivAsan MangaLa
slOkams are excerpted from the official translations by the Sri VenkatEswarA
temple, Pittsburgh. I thank the authorities there in advance.

FIRST SLOKAMS:(GRUHASTHA STATUS OF THE LORD)
ौीमद 7ोमपरीशाय भद7ा महमिदन । ् ु ू े े े ु
पऽ पौऽािद पणाय ॄGा0ै र~ म7ळम ॥ ु ू र ु ्

śrīmad vyomapurīśāya bhūdevyā gruhamedine
putra pautrādi pūrṇāya brahmādyairastu maṅgaḻam
Mangalam to ThiruviNNagarAn, who practices gruhasthAsramam with BhUmi
dEvi and who has the blessed progeny of BrahmA and RudrA as son, grandson
from that aasramam.

िौयः का~ाय क~ाण िनधय िनधयिथनाम । े े र


ौीवTटिनवासाय ौीिनवासाय म7ळम ॥ े


śriyaḥ kāntāya kalyāṇa nidhaye nidhayerthinām
śrī veṅkaṭa nivāsāya śrīnivāsāya maṅgaḻam
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"May Auspiciousness be to SrinivAsA, Who is the Lord of LakshmI (who is) an
abode of auspiciousness (who is) a treasure-trove of supplicants and (who)
dwells on the VenkatAchalA!"

SLOKAMS 2 (AUSPICIOUS EYES OF THE LORD)
माकणडयािष माFाय खिणडतामर शऽव । र र े े
प-रीकदलाकाय महीनाथाय म7ळम ॥ ु ्

mārkaṇḍeyārṣi mānyāya khaṇḍitāmara śatrave
punḍarīkadalākṣāya mahīnāthāya maṅgaḻam
Mangalams to the lotus-eyed Lord of BhUmi Devi, who is eulogized by Sage
MaarkandEYA and who is the destroyer of AsurAs.

लWी िवॅमालोक सॅिवॅम चकष । ु ू े ु
चकष सवलोकानाम वTटशाय म7ळम ॥ ु े े े र
् ्

lakṣmī vibhramāloka subhrūvibhrama cakṣuṣe
cakṣuṣe sarvalokānām veṅkaṭeśāya maṅgaḻam
"May Auspiciousness be to Sri VenkatEsA, whose eyes, charming with beautiful
eye-brows, gaze at LakshmI with flurry and who is the eye of all the Worlds."

SLOKAMS 3: (SALUTATIONS TO THE HOLY FEET OF THE LORD)
शटवै िर किल7िस सरो वताळ सिरिभः । ं े ु
िन~~त पदा±ाय धरणीशाय म7ळम ॥ ु ्

śaṭavairi kalidhvamsi saro vetāḻa suribhiḥ
nityastuta padābjāya dharaṇīśāya maṅgaḻam
ManagaLams to the Lord of BhUmi Devi, whose sacred feet are forever saluted
by NammAzhwAr, Thirumangai, Poygai and pEy AzhwArs.
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ौी वTटािी ^7ाम म7ळाभरणाãय । े े
म7ळानाम िनवासाय ौीिनवासाय म7ळम ॥
् ्

śri veṅkaṭādhri śṛṅgāgra maṅgaḻābharaṇāṅgraye
maṅgaḻānām nivāsāya śrīnivāsāya maṅgaḻam
"May auspiciousness be to Sri SrinivAsA, whose feet are an auspicious
ornament to the crest of VenkatAchalA and who is an abode of
auspiciousness".
His feet are ornament to Venkatachala
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SLOKAMS 4:
वदा~दिशक मखै ः आचायरािचताãय । े े े ु र
आकाशनगरीशाय वसदशाय म7ळम ॥ ु े


vedāntadeśika mukhaiḥ ācāryairārcitāṅgraye
ākāśanagarīśāya vasudeśāya maṅgaḻam
Mangalams to the Lord of VasudhA, whose sacred feet have been worshipped
by Sri VedAntha DesikA and other AchAryAs.
Lord of Vasudha
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सवावय सौ¬य सPदा सव चतसाम । र र र े


सदा सPोहनाया~ वTटशाय म7ळम ॥ ु े े


sarvāvaya saundarya sampadā sarva cetasām
sadā sammohanāyāstu veṅkaṭeśāya maṅgaḻam
"May auspiciousness be to Sri VenkatEsA, whose wealth of bodily charm causes
stupor to all living beings".

SLOKAMS 5:
हम म*ा मिण 7ोमपरीशा म~ित~था । े ु ु
इित पनचावताराय िनँथलशाय म7ळम ॥ ू े


hema muktā maṇi vyomapurīśā matpatistathā
iti pancāvatārāya niśthūleśāya maṅgaḻam
MangaLams to the matchless Lord, who has revealed Himself to NammAzhwAr
in the five forms of Ponnappan, maNiyappan, Mutthappan, Yennappan and
ThiruviNNagarappan.

िन~ाय िनरव0ाय स~ान¬ िचदा~न । े
सवा~रा~न ौीमãTटसाय म7ळम ॥ र े े े


nityāya niravadyāya satyānanda cidātmane
sarvāntarātmane śrīmadveṅkaṭesāya maṅgaḻam
"May auspiciousness be to Sri VenkatEsA, who is eternal, blemishless, of the
form of Sath (Existence), Chidh (Consciousness) and AnandhA (bliss) and is the
inner soul of All."




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SLOKAM 6:
घटियऽ Tघटानाम समाहऽ च सPदाम । े र
् ्

िविनहH च िवपदाम महीभऽ~ म7ळम ॥ े
् ्

ghaṭayitre durghaṭānām samāhartre ca sampadām
vinihantre ca vipadām mahībhartrestu maṅgaḻam
Mangalams to BhUminAthan, who unites the difficult-to-reconcile concepts,
who blesses one with immeasurable wealth and protects us from dangers.

~~स

-सविवध सवश*य सव शिषण । र र र े े े े
सलभाय सशीलाय वTटशाय म7ळम ॥ ु ु े े


svastas-sarvavidhe sarvaśaktaye sarva śeṣiṇe
sulabhāya suśīlāya veṅkaṭeśāya maṅgaḻam
"May auspiciousness be to Sri VenkatEsA, who is self-omniscient, Omnipotent,
principal of all, easily attainable and of good nature (character)."

SEVENTH MANGALA SLOKAMS ON SRI OPPILIAPPAN &SRI VENKATACHALAPATHY OF
SAPTHA GIRI:
लावणय िनधय अपा~ लवणाय महीकत । े े ृ
का6णयनावतीणाय शरणयाया~ म7ळम ॥ े र ु ्

lāvaṇya nidhaye apāsta lavaṇāya mahīkṛte
kāruṇyenāvatīrṇāya śaraṇyāyāstu maṅgaḻam
MangaLams to the SaraNyan, Lord of ThiruviNNAgar, who is the embodiment
of beauty, who incarnated out of DayA for His bhakthAs and rejected the
taste of salt in His food for the sole purpose of qualifying to marry the most
beautiful BhUmi Devi, the daughter of Sage MarkandEyA.
Comments: The ThiruviNNagar sthala purANam-Covered at length by Sri
Sampath Rengarajan earlier- states that the Lord appearing as an old man
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vying for the hand of the young BhUmi Devi assured Sage MarkandEyA, the
worried father, that He will rather give up salt totally in His food instead of
worrying whether the bride can prepare food with the right amount of salt/
seasoning. Sage MarkaNdEyA was trying to discourage the old man seeking his
daughter's hand in marriage with the statement that his daughter, Bhumi Devi
was so young that She does not even know how to prepare food and even add
Golden thEr
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the right amount of salt in the food to properly season it. The clever old man,
our Lord, disarmed Sage MarkandEyA with His deft concession that he would
rather give up salt than the hand of Bhumi Devi. Once Sage MarkandEyA
recovered from that parry, he had no argument. He recognized now the true
identity of the old man standing in front of him beseeching his daughter's
hand in marriage. The sage gladly consented now to the marriage and stays
even today with folded hands on the left side of the Lord at His
garbhagraham. On the right hand side is his daughter serving the Lord, who
has taken on the name of LavaNa varjitha VenkatEsan, or the One who has
rejected salt in His NaivEdhyams out of His love for His consort.

SEVENTH MANGALA SLOKAM ON UTTARA VENKATESAN
परHै ॄGण पण कामाय परमा~न । े े ू र
ूयनज परत~ाय वTटशाय म7ळम ॥ ु े े े


parasmai brahmaṇe pūrṇa kāmāya paramātmane
prayunje paratatvāya veṅkaṭeśāya maṅgaḻam
"May Auspiciousness be to Sri VenkatEsA, who is the supreme Brahman, whose
desires are fulfilled (i-e., who is desireless), and who is the supreme soul".

EIGHTH SLOKAMS ON DAKSHINA AND UTTARA VENKATESAN
श4ान¬ िवमानिHन ~यम7*ाय तजस । ु े े े


अहोराऽ सर~ीर पािरजाताय म7ळम ॥


śuddhānanda vimānesmin svayamvyaktāya tejase
ahorātra sarastīra pārijātāya maṅgaḻam
Mangalams to the radiant Lord, who appeared on the banks of AhOrAthra
PushkaraNi out of His own volition and stands there even today as the wish-
fulfilling Kalpaka vruksham.
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आकाल-त¬म आौा~म आ~ानमनपँयताम ।
् ् ् ु
अतृ Fमृ त -पाय वTटशाय म7ळम ॥ े े


ākāla-tattvam āśrāntam ātmānamanupaśyatām
atṛptyamṛta rūpāya veṅkaṭeśāya maṅgaḻam
"May Auspiciousness be to Sri VenkatEsA, whose ever-charming form is
nectar-like to the living beings that gaze upon Him incessantly as long as Time
lasts".

sudhdhAnandavimAnam
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NINTH SLOKAMS ON DAKSHINA AND UTTARA VENKATESAN
माक-यU ताकU धम सGजयौरिप । र र र े
ू~काFजाकाय धरा नाथाय म7ळम ॥ ु ्

mārkanḍeyasya tārkṣasya dharma sahyajayaurapi
pratyakṣāmbujākṣāya dharā nāthāya maṅgaḻam
Sarva MangaLams to the Lotus-eyed Lord of BhUmi Devi, who is prathyaksham
(visible) to His father-in-law, Sage MarkandEyA, Garudan, Dharma Devathai
and Cauveri mAthA.

ूायः ~चरणौ पसाम शरणय~न पािणना । ु ं


कपया िदशत ौीमत वTटशाय म7ळम ॥ ृ े े े
् ्

prāyaḥ svacaraṇau puṁsām śaraṇyatvena pāṇinā
kṛpayā diśate śrīmat veṅkaṭeśāya maṅgaḻam
"May Auspiciousness be to Sri VenkatEsA, who with His (right) hand (i-e.,
Varada HasthA) shows His feet, as refuge, to ALL human beings".

TENTH SLOKAMS ON DAKSHINA AND UTTARA VENKATESAN
भिमदवी समतU ौीिनवासाय म7ळम । ू े े


म7ळाशासनिमदम अथताम अ~ म7ळम ॥
् ् ् ु
bhūmidevī sametasya śrīnivāsāya maṅgaḻam
maṅgaḻāśāsanamidam athatām astu maṅgaḻam
Let all auspiciousness shower on those who recite with bhakthi these
MangaLAsAsana slOkams of Bhumidevi Sametha SrinivAsan of ThiruviNNagar.

दयामृ त तरि7णया~र7ै िहव शीतलै ः ।
आ7ै ः िशVत िव¬म वTटशाय म7ळम ॥ े े े
् ्

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dayāmṛta taraṅgiṇyāstaraṅgaihiva śītalaiḥ
āṅgaiḥ śiñjate viśvam veṅkaṭeśāya maṅgaḻam
"May Auspiciousness be to Sri Venkatesa, who moistens the Universe with His
glances, cool like the waves of the nectarine-river of compassion (DayA)".

ELEVENTH SLOKAMS ON DAKSHINA AND UTTARA VENKATESAN
म7लाशासनपरै मदाचायपरोगमै ः । र र ु
सव¾ पवराचायः स~ताया~ म7ळम ॥ ृ ु ु ्

maṅgalāśāsanaparairmadācāryapurogamaiḥ
sarvaiśca purvairācāryaiḥ satkṛtāyāstu maṅgaḻam
Sarva mangaLams to thiruvinnagarappan
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Sarva MangaLams to ThiruviNNagarappan, who has been eulogized by our
AchAryAs and their purvAchAryAs known for their dedication for performing
MangaLAsAsanam to Him.

ॐग भशा-र हितनाम सशमावह मतय ।

ू ू र े े
् ु ु
सवािथ समनाया~ वTटशाय म7ळम ॥ र र ु े े


srag bhūśāmbhara hetinām suśumāvaha mūrtaye
sarvārthi samanāyāstu veṅkaṭeśāya maṅgaḻam
"May auspiciousness be to Sri VenkatEsA, whose form lends splendor to the
garlands, ornaments, garments and weapons (which he bears) and (whose form)
subdues all (samsAric) afflictions."

TWELFTH SLOKAMS ON DAKSHINA AND UTTARA VENKATESAN
यावदावतत चबम यावती च वस~रा । र े
् ु
तावत ~िमह सवU ~ािम~म अनवतय ॥
् ्
र र ु
yāvadāvartate cakram yāvatī ca vasundharā
tāvat tvamiha sarvasya svāmitvam anuvartaya
Sravana dheepam
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O Lord of ThiruviNNagar! Here is my prayer to You! Please protect all the
jeeva raasis as their supreme Lord as long as there are the Moon, Sun, Stars
and the Earth.

ौी वै कनठ िवर*ाय ~ािम प*िरणी तट । ु ु े
रमया रममाणायवTटशाय म7ळम ॥ े े


śrī vaikunṭha viraktāya svāmi puṣkariṇī taṭe
ramayā ramamāṇāyaveṅkaṭesāya maṅgaḻam
"May Auspiciousness be to Sri VenkatEsA, who, giving up attachment to Sri
Vaikuntam, sports gracefully with Lakshmi on the banks of the SvAmi
PushkariNi".

THIRTEENTH AND FOURTEENTH SLOKAMS OF SAPTHA GIREESAN OF
Ponnappan in Golden thEr
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THIRUVENKATAM
ौीमत स¬र जामाऽ मिनमानस वािसन ।
् ु ु ु े
सवलोक िनवासाय ौीिनवासाय म7ळम ॥ र


śrīmat sundara jāmātru munimānasa vāsine
sarvaloka nivāsāya śrīnivāsāya maṅgaḻam
"May Auspiciousness be to Sri SrinivAsA, who dwells in the heart of the sage
MaNavALa and all the Worlds.

म7ळाशासनपरै र मदाचाय परोगमै ः । ् र ु
सव¾ पवाचायः स~ ृ ू र ताया~ म7ळम ॥ ु ्

maṅgaḻāśāsanaparair madācārya purogamaiḥ
sarvaiśca pūrvācāryaiḥ satkṛtāyāstu maṅgaḻam
Ratnangi sevai
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Garuda Sevai
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May Auspiciousness be to Sri VenkatEsA, who has been worshipped by my
teachers and their early teachers and all those devoted to reciting this
MangaLAsAsanam."

THREE SPECIAL MANGALAASAASANA SLOKAMS FOR DAKSHINA
VENKATESAN (THIRUVINNAGARAAN):

तपU फा~न मास एकादँयाम ितथौ मन । े े े े ु ् ु
पणय ौवण नकऽ मFत अिभिजता8य ॥ ु ु े े े
आजगाम महा योिग शाकान नारायणो हिरः ।


स दवः ौीिनवासा~ो भिमद7ाः पितिवभः ॥ े े ू र ु

tapasye phālgune māse ekādaśyām tithau mune
puṇye śravaṇa nakṣatre muhūrte abhijitāhvaye
ājagāma mahā yogi śākṣān nārāyaṇo hariḥ
sa devaḥ śrīnivāsākhyo bhūmidevyāḥ patirvibhuḥ

On a Panguni EkAdasi SravaNam day, during Abhijith mUhUrtham, Sriman
NaarAyaNan, the Lord of Sri Vaikuntam arrived (incarnated) at the Tulasee
Vanam of Sage MarkantEyA to marry BhUmi dEvi and to bless all the jeevans.
He is the One celebrated as SrinivAsan, the abode of All Auspicious attributes
and is the One, who responds to all of our prayers. This Nithya mangaLam is
presented to the AakAsa Nagareesan, who is verily SrinivAsan.
(It is our wishful prayer that Sri Bhumi Devi accepts Her children's
samarpaNam of MaaNiccka Kondai and other AabharaNams on the Isvara
Panguni Uttaram day and the Divya Dampathis bless us to complete the last in
the series of kaimkaryams, the Mutthangis for them during the BahudhAnya
Year Kaisiki EkAdasi or during Iyppasi SravaNam day. Thanks to all of You
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BhakthAs, who have participated in the RathnAngi, MaaNiccka Kondai
Kaimkaryams for our SaraNya Dampathis).
SrimathE Sri BhUmidEvi SamEtha-SrinivAsa ParabrahmaNE Nama:
Sri VaNN SatakOpa Daasan,
Oppiliappan Koil VaradAchAri Sadagopan
Isvara Samvathsaram, Sukla Paksha Sathayam
Maasi Month, Fifteenth Day.